The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

unrighteous.[1130] Then, again, the proof (of what
I say) has been furnished by even those that are well
conversant with the scriptures themselves, for it has
been heard by us that the ordinances of the Vedas
disappear gradually in every successive age.
The duties in the Krita age are of one kind. Those
in the Treta are of another kind, and those in the
Dwapara are again different. The duties in the
Kali age, again, are entirely of another kind.
It seems, therefore, that duties have been laid down
for the respective ages according to the powers of
human beings in the respective ages. When, therefore,
all the declarations in the Vedas do not apply equally
to all the ages, the saying that the declarations
of the Vedas are true is only a popular form of speech
indulged in for popular satisfaction. From the
Srutis have originated the Smritis whose scope again
is very wide. If the Vedas be authority for everything,
then authority would attach to the Smritis also for
the latter are based on the former. When, however,
the Srutis and the Smritis contradict each other,
how can either be authoritative? Then again,
it is seen that when some wicked persons of great
might cause certain portions of certain courses of
righteous acts to be stopped, these are destroyed
for ever.[1131] Whether we know it or know it not,
whether we are able to ascertain it or not to ascertain
it, the course of duty is finer than the edge of a
razor and grosser than even a mountain. Righteousness
(in the form of sacrifices and other religious acts)
at first appears in the form of the romantic edifices
of vapour seen in the distant sky. When, however,
it is examined by the learned, it disappears and becomes
invisible.[1132] Like the small ponds at which the
cattle drink or the shallow aqueducts along cultivated
fields that dry up very soon, the eternal practices
inculcated in the Smritis, falling into discontinuance,
at last disappear totally (in the Kali age).
Amongst men that are not good some are seen to become
hypocrites (in respect of the acquisition of righteousness)
by suffering themselves to be urged by desire.
Some become so, urged by the wishes of others.
Others, numbering many, tread in the same path, influenced
by diverse other motives of a similar character.[1133]
It cannot be denied that such acts (though accomplished
by persons under the influence of evil passions) are
righteous. Fools, again, say that righteousness
is an empty sound among those called good. They
ridicule such persons and regard them as men destitute
of reason. Many great men, again, turning back
(from the duties of their own order) betake themselves
to the duties of the kingly order. No such conduct,
therefore, is to be seen (as observed by any man),
which is fraught with universal benevolence.[1134]
By a certain course of conduct one becomes really meritorious.
That very course of conduct obstructs another in the
acquisition of merit. Another, by practising
at his pleasure that conduct, it is seen, remains